Translation of Ayat number 40 and 41 Surah Aaraf

Hadith about importance of Ba jamat Namaz

GUNNAH aur unka AZAAB

1... Jis Gunah Say Umar Kam Hoti Hai Wo Rishtadaroon Se Bad Salooki Hai

2... Ji Gunah Se Insaan Par Lanat Hoti Hai Wo Jhoot Hai

3... Jis Gunha Say Pakar Aati Hai Wo Zulam Hai

4... Jis Gunah Say Rizzaq Band Ho Jata Hai Wo Zana Hai

5... Jis Gunha Par Pardah Faash Ho Jata Hai Wo Nasha Hai

6... Jis Gunah Se Chupna , Faraar Hona Parta Hai Wo Qatal Hai

7... Jis Gunha Say Naimtoon Ko Zawaal Aat Hai Wo Takbbur Hai_

Hadith about Benefits of Namaz

Name of Allah

This is Allah's proper name on which depends the existence and
welfare of the entire universe.
He who repeats this name at least 1000 times his heart will be free from
doubts and suspicions. If a man suffering from some incurable disease
repeats this name many times, then prays to ALLAH recovery,
he will recover from the disease , by the grace of ALLAH.



The Beneficent
He who gives blessings and prosperity to all beings
without showing disparity.
YA-RAHMAN
He who repats the name 100 times after each farz (obligatory)
prayer will have good memory, a keen awareness, and
be free of a heavy heart.



The Merciful
He how gives blessings and prosperity, particularly to
those who use there gifts as ALLAH has said, and is
merciful to the believers in the here after.
YA-RAHIM
He who repeats this name 100 times after each Fair (Early
morning) prayer will find everyone to be friendly towords
him and he will be safe from all worldly calamities.



The Sovereign Lord
He who is the absolute king of the entire universe.
YA-MALIK
He who repeats this name many times every day after the
morning prayer, will become rich by the prayer of ALLAH.




The Holy
He who is free from all error, absentmindedness, is free from
incapability and from any kind of defect.
YA-QUDDUS
The hearts of those who repeats this name 100 times each
day will be free from anxiety.

Hadith about asking Help from Allah

A Survey About Azan

Asalam-o-Alikum,

Benefit of reciting Darood Sharif
"If any one recites Durood Shareef from any place, any part of the world from any distance, it actually reaches the Holy Prophet (Sallallaho Aalihi Wassallam)

HUM NAY DUROOD-E-PAK SAY PIYAR KIYA
DUROOD WALAY NAY HUMSE PIYAR KIYA.
AAEN APP BHE DUROOD-E-PAK SE PIYAR KER LAIN.

We are the humble people of ALLAH(az'zawajal) and the slaves of his Beloved Prophet (sallallahu ta'ala aalihi wa salam) No doubt life is very short. Second by second we are moving closer to death. The time will soon come when we will be lowered into our dark grave. Indeed to stand a chance forgiveness we must follow the commands of ALLAH(az'zawajal) and the examples set by our merciful and Beloved Prophet(sallallahu ta'ala aalihi wa salam). By learning, practising and preaching the following four(4) principles we can achieve the blessing of this world and the hereafter.


1.Pillars of Islam
2.Following the Prophet(sallallahu ta'ala aalihi wa salam)
3.Good Character
4.Invitation towards good.

MADANI AIM
"I MUST TRY AND RECTIFY MYSELF AND THE PEOPLE OF THE WHOLE WORLD"


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Always Ask From Almighty Allah

Hadith about true Momin

Hadith about killing someone without any reason

How to Perform Hajj and Umrah

How to Perform the Rituals of Hajj and Umrah

Preface:

Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the prophets and messengers, and upon his family and esteemed companions. Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam
that Allah sent Muhammad--may the peace and blessings of Allah be upon him--with. A servant's religion is incomplete without it. A form of worship is only acceptable when the following is true.

• One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among people or for worldly gain.

• One follows the Prophet's example, in words and deeds. This cannot be accomplished except by gaining knowledge of the Sunnah.

Forms of Pilgrimage:
There are three forms of Hajj: Tamattu'- Ifraad - Qiran

Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when a pilgrim reaches Makkah, he/she makes Tawaf and Sa'yi for Umrah. Then shaves or clips the hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, a pilgrim puts on his Ihram for
Hajj only and carries out all of its requirements.

Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa'yi for Hajj. He doesn't shave or clip- his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa'yi for Hajj until after his Tawaf for Hajj.

Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the
former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the prophet-may the peace and blessings of Allah be upon him encouraged his followers to perform.

Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'yi.

When the Prophet -- may the peace and blessings of Allah be upon him-- performed Tawaf and Sa'yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, " If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."

The Umrah
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing post- natal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakass which are made each time Wudhu is performed.

When he finishes his prayer he should say: "Here I am for Umrah--here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." [Talbeeyah]. A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.

One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah Al- Aqaba on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan." He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people.
When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad--may the peace and blessings of Allah be upon him."

A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say: " Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell-fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter." Each time he passes the Black Stone he should say: "Allah is the Greatest."

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allah. During this Tawaf it is necessary for a man to do two things:

Al-ldhtebaa' from the beginning of Tawaf until the end. Al-ldhtebaa' means placing the middle of one's Reda' under his right arm and the ends of it over his left shoulder. When he is finished performing Tawaf, he may return his Reda' to its original state because the time for Idhtebaa' is only during Tawaf.

Al-Raml during the first three circuits. Al-Raml means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits. When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites: "And take ye the station of Abraham as a place of Prayer" Chapter 2, Verse 125 [2:125]. He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al- lkhlas[Chapter 112]. When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa'a and when he nears As-Safaa he recites: " Verily As- Safaa and Al-Marwah are among the shrines of Allah" [2:158].


He ascends As-Safaa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet--may the peace and blessings of Allah be upon him--prayed thus: "There is no Deity but Allah alone," three times,
supplicating in between.

He descends As-Safaa and heads for Al- Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al- Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap. During his Sa'yi he may recite what he wills of supplications, recitation of Qur'an, and mentioning Allah.

In completion of Sa'yi he shaves his head. A woman clips her hair the length of a finger tip. Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj. With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.

The Hajj

In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: " Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner.
Here I am. Surely all praise, grace and dominion is yours, and you have no partners."

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: " If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.


A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla.

The Prophet--may the peace and blessing of Allah be upon him--prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah. He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.

At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd. Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:

• He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying Greatest," as he : "Allah is the throws each pebble.

• He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.

• He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger-tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations. He goes to Makkah to perform Tawaf Al-lfadha and Sa'yi, also for Hajj. It is Sunnah to put perfume on before going to
Makkah.

With the completion of this Tawaf and Sa'yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations. After performing Tawaf and Sa'yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al -Wadaa.


Visiting The Prophet (Sallallaho Aalihi Wassallam) Masjid

1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet (Sallallaho Aalihi Wassallam) masjid and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.

2. Upon reaching the masjid he prays two Rakaas of salutation or performs any obligatory prayer that is due.

3. He goes to the grave of the Prophet (Sallallaho Aalihi Wassallam)-may the peace and blessings of Allah be upon him -- and he stands before it. He greets him saying the " May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people. " He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : "May the peace, mercy, and blessing of Allah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad (Sallallaho Aalihi Wassallam) people." Then he takes a step or two to his right to position himself before Umar and greets him saying: " May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad(Sallallaho Aalihi Wassallam) people."

4. In a state of purity, he goes to pray in Qubaa Masjid.

5. He goes to Al-Baqee to visit Uthman's grave-- may Allah be pleased with him. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you, oh Uthman--Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad(Sallallaho Aalihi Wassallam) people." He greets any other Muslims in Al-Baqee.

6. He goes to Uhud and visits the grave of Hamza--may Allah be pleased with him--and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.

Notification:

The following is incumbent upon the Muhrim for Hajj or Umrah:

1. That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).

2. That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].

3. That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.

4. That he avoids all of the restrictions of Ihram:

a. He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.

b. He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.

c. He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.

d. He shouldn't be wed or propose to a woman for himself or others.

e. He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.

The following pertains specifically to men:

a. He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.

b. He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.

c. He cannot wear anything with the same qualities of the above mentioned such as an Abea', Qubaa, hat, undershirt, etc.

It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.

Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

Glossary:


Abaya' cloak-like, woolen wrap.
Abu Bakr first Muslim Caliph.
Al-Baqee' a place in Madina.
Al-ldhtebaa placing the middle of the Reda' under the right
arm and the ends ofit over the left shoulder during Tawaf.
Al-lkhlas Chapter 112 of theQur'an(Purity of Faith).
Al-Kafirun Chapter 109 of the Qur'an ( Those who reject Faith).
Al-Marwah name of the hillock where a Muslim begins Sa'yi.

Al-Raml walking quickly but with small steps during the
first three circuits of Tawaf.
Arafah the most important stop during Hajj, located
beyond Muzdalifah.
Ar-Ramy The Stoning.
As-Safaa name of the hillock where a Muslim ends his last
lap of Sa'yi.

Asr the afternoon prayer.
Burqa' a face veil like a Niqab.
Dhul-Hijja the twelfth month of the Islamic calendar.
Dhuhr the noon prayer.
Eid celebration for Muslims.
Ezaar lower cloth of Ihram.
Fajr dawn prayer.
Hajj official Muslim pilgrimage to Makkah.
Hamza one of the Prophet's uncles and a martyr during
the battle of Uhud.

Ayat About Tauba, Maafi

Hadees about importance of Namaz, Salaat

Hadith-e-Pak

Al Qur'an

Al Qur'an

"160. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

161. Verily those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allah and of the angels and of mankind, combined.

162. They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they reprieved."

(Surah: Al-Baqarah (02); Ayah # 160~162)

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Jannat

JANNAT

When MOMIN will enter into Jannat, it will be announced

1) You will remain healthy forever, disease will never come.

2) You will remain alive for ever, death will never come.

3) You will remain in bounties which will never be finished.

Jannat is made with:

Bricks of Gold and Silver
Its cement is of perfumed Musk
Its chips are pearls and Yaqoot
Its sand is Zafraan

There are eight doors of Jannat. These are eight grades of Jannat:

1. Jannatul Mava
2. Darul Maqaam
3. Darul Salaam
4. Darul Khuld
5. Jannat-ul-Adan
6. Jannat-ul-Naeem
7. Jannat-ul-Kasif
8. Jannat-ul-Firdous

Jannatul Mava is in the lowest,
Jannat-ul-Adan is the middle &
Jannat-ul- Firdous is on the highest.

Food of Jannat:

They will eat foods and fruits continuously up to 40 years
Every bowl will have a new taste
They will take eructation which will digest the food and there will be perfumed sweating for the digestion of water
There will be no urine and stool

Place Name:

There will be gardens in Jannat.
Every garden will have the length of about 100 year ' s journey.
The shadow of these gardens will be very dense.
Their plants will be free of thorns.
The size of their leaves will be equal to ears of elephants.
Their fruits will be hanging in rows.
Those who love each other for the sake of Allah will get a pillar of Yaqoot, on which there will be seventy thousand (70,000) rooms. These will shine for the residents of Jannat as the sun shines for the residents of Duniya
There will be rooms in Jannat in such a way that every room will have seventy thousand (70,000) dinning sheets. On every dinning sheet 70,000 types of foods will be served. For their service 80,000 young boys will be moving around looking like beautiful scattered pearls.
One bunch of dates will be equal to the length of 12 arms. The size of a date will be equal to the big pitcher. These will be whiter than milk, sweeter than honey and softer than butter and free of seeds. The stem of these plants will be made up of gold and silver.
There will also be gardens of grapes. The bunches of grapes will be very big. The size of a single grape will be equal to a big pitcher.
Someone asked, ya Rasulullah (Sallalahu alaihi wasallam): will it be sufficient for me and my family. It was answered, it will be sufficient for you and your whole tribe.

The Dresses of Jannat:

The dress of Jannat will be very beautiful.
One will wear 70 dresses at a time.
These will be very fine, delicate, weightless, having different colors.
These dresses will be so fine that the body even the heart will be visible.
And the waves of love in the hearts will also be visible.
These dresses will never become old, never be dirty and will never tear.

There will be four canals in every Jannat:

1. Water.
2. Milk.
3. Honey.
4. Sharabun Tahoora.

There will also be three fountains in Jannat:

1. Kafoor.
2. Zanjabeel.
3. Tasneem.

Qualities of People of Jannat:

In Jannat,

Height of every MOMIN, will be equal to the height of Hazrat Adam (Alaihissalaam) 60 arms (90 feet).
Beauty will be like that of Hazrat Yousuf (Alaihissalaam).
Age of youth will be like that of Hazrat Esa (Alaihissalaam) 30-33 years).
Sweetness of voice will be like that of Hazrat Dawud (Alaihissalaam).
Tolerance will be like that of Hazrat Yaqoob (Alaihissalaam).
Patience will be like that of Hazrat Ayyub (Alaihissalaam).
Habits will be like that of Sayyaduna Muhammad (Sallalahu alaihi wasallam).


NOTE:

If a person makes Du ' a for Jannat three times, Jannat requests Allah that O, Allah; make his entry into Jannat.
And if a person makes Du ' a for safety from Jahannum three times, The Jahannnum requests Allah that, O, Allah; save him from Jahannum.
Please pass on and may Allah grant the entire Ummah of Nabi sallalahu alayhi wasallam Jannat ul Firdous Ameen!
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JAZAK ALLAHU KHAIR- May Allah Forgive our sins... Ameen!

Remember the Prophet P.B.U.H said if u have knowledge pass it on even if it is just one verse. So Forward this message and help us in our Mission to keep the Muslim Youth on the right path, ISLAM.

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When Should Eid Al-Adha Be Celebrated?

Mufti Muhammed Qamarul Hasan Qadiri
Translated by: Mohammad Ameen Marfani
Publisher: Al-Noor Society of Greater Houston, Texas, 77081

Dear Brothers in Islam,
This booklet is prepared for the sole purpose of clarifying the confusion in the Muslim Ummah about the actual day of Eid Al-Adha. Please read this with a careful understanding.

The Islamic calendar is based on sighting of the Moon. The beginning and ending of the months relies on witnessing the Moon sighting. Allah Subhanahu Wa-Ta’ala clearly mentions this in the Holy Qura’an :

'They ask you about the new moon. Say you, ‘They are the signs of time for the people and pilgrimage (Hajj).' 2:189 (Sura Al-Baqarah, Verse 189)

“And We made night and day as two signs, then put the signs of the night blotted and the sign of day shining, that you may seek grace of Allah and that you may know the numbering of years, and the reckoning. And We have explained well every thing separately.' 17:12 (Sura Bani-Israil, Verse 12)

In both of these verses the timings and days are appointed based on the Moon. The counting of years is also dependent on the passing of nights and days. The Noble Prophet of Allah (Peace Be Upon Him) also clarified this very plainly for the simplicity of his Ummah in a complete form of law.

“Allah Subhanahu Wa-Ta’ala created moon for mankind to determine time. So by sighting the Moon, start fast and end fast (Eid). If that Moon does not appear then complete the count of thirty (30) days.' (Tafseer Ibn-e-Katheer, Book 1, Page 214)

For the Muslim Ummah, Qura’an and Hadith are the norm. By virtue of the Qura’an and Hadith we know that Islamic months begin and end upon sighting of the Moon. The day after the Moon is sighted is the first day of the following month. If the Moon does not appear, for any reason, on the 29th day of any given month, then 30 days of that month should be completed and the following month be started after the completion.

Some people, upon sighting the New Moon, start assuming that the New Moon seems to be of the second day. They rely upon the supposition of the second day Moon and say this is not the first day Moon (New Moon). The following Hadith will be sufficient to nullify these comments:

“Hadhrat Abul Bakhtari (May Allah Be Pleased With Him) said, ‘We started our journey for Umrah. When we reached Batn-e-Nakhla, we saw the Moon. Someone commented that this seems like a third day Moon. Another person suggested that this is a second day Moon. Then we approached Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) and respectfully informed him that we saw the Moon on the way. Some of us made comments of it being a second day Moon and others, third day Moon. Then Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) asked which night you saw the Moon. We told him such and such day. He replied that the Holy Prophet (Peace Be Upon Him) said that the night you witnessed the New Moon is the night you rely on.’”
(Tafseer Qurtabi, Book 1, Vol. 2, Page 344)

This dilemma is now quite clear that Moon sighting is the basis of a month’s beginning and ending. If the Moon is not sighted on the 29th day of a given month, then thirty (30) days must be completed. At the same time when the Moon, if appearing to be thicker and staying longer on the horizon, is sighted upon a completion of 30 days, do not start speculating or assuming that it may be such and such day’s Moon. This is against the commands of our Holy Prophet (Peace Be Upon Him).

In the context we hear people saying that this is the age of science, technology, and advancements in astronomy. They conclude that we can measure the velocity and location of the Moon. Based on this, many people assume one must follow scientific means and that there is no need to observe the Moon.

With due respect, we say that Islamic Shariah bases its verdict in the light of principles of astronomy. According to astronomical explanations, at the end of the month when the Moon is waning, the time between the disappearance and appearance of the Moon by the horizon is called “Muhaaq” or the Unseen Time. During this phase, the Sun and the Moon are at approximately the same level on the horizon. Due to this, the Moon’s visibility is drowned by the Sun’s light. In result, the Moon is invisible. The period of “Muhaaq” ranges from 36 to 50 hours. However, after this phase, the Moon enters the New Moon period and emerges from the horizon (and the vicinity of the Sun). Afterwards, in the waxing phase, when the Moon is 12° (degrees) from the Sun, it becomes visible to the unaided eye.

Now take the words of Hadith which says, “Start fast with the appearance of Moon and end fast with the appearance of the Moon.” This clearly points to the principles of “Muhaaq” (when the Moon is invisible). Since the New Moon comes after completing its phase of “Muhaaq”, there is a possibility of it being seen on the horizon. This is why Islamic Shariah does not recognize the birth of the Moon in blindness; rather it considers its appearance on the horizon. The ruling of Shariah applies to the observance of the Moon. Only upon visibility does the month start, not before the appearance on the horizon.

IS EID AL-ADHA DEPENDANT UPON HAJJ ?
In North America, unfortunately, upon the announcement of starting of the month Zel-Hijjah, discussions start floating on the assumption that Eid Al-Adha should be observed on the second day of Oqoof-e-Arafaat (Hajj). Emphasis is exerted on the belief that there is no need to observe the Moon on a local level. Those who oppose this idea are thought to be wrong. Apparently, there is no logic towards that assumption. Now we will analyze the logic and ask our readers to read carefully.

If Eid Al-Adha is dependant upon Hajj, then the following objections arise:
I. Making Hajj a condition or dependency factor for Eid Al-Adha is against the Qura’an and Hadith. There is neither proof of it in the Qura’an nor Hadith because there is a long time span between the permissibility of both events. The Eidain (‘Al-Fitr’ and ‘Al-Adha’) were made obligatory in the first year of the Hijrah calendar and Hajj was made obligatory in the ninth year of the Hijrah calendar. The Eids were declared festivities eight years before Hajj was made obligatory.

“Hadhrat Anas (May Allah Be Pleased With Him) reported that when the Messenger of Allah (Peace Be Upon Him) came to Medina, the people had two days on which they engaged in games. He asked, ‘What are these two days (what is the significance)?’ They said, ‘We used to engage ourselves on them in the pre-Islamic period. The Messanger of Allah (Peace Be Upon Him) said, ‘Allah has substituted for them something better than them, the day of sacrifice (Eid Al-Adha) and the day of the breaking of the fast (Eid Al-Fitr).’” (Abu Dawood, Book 1, Page 161) / (Nasaee, Book 1, Page 231) / (Sunane Bayhaqee, Book 3, Page 277)

All of the Islamic Laws since the time of our Noble Holy Prophet (Peace Be Upon Him) are continuously being observed and followed. “Eid al Adha” and Sacrifice are also being performed continuously without termination.

The Holy Prophet (Peace Be Upon Him) performed Eid Al-Adha prayers on 10th of Zel-Hijjah and then sacrificed animals. Now for argument’s sake, let us consider that Eid Al-Adha is dependant upon Hajj. Then the question arises: How did Muslims perform Eid Al-Adha and sacrifice animals without the Hajj for those eight years that didn’t have Hajj?

Apart from this, other doors of objection open up.

II. As today’s technology in communication and its progressions make the transfer of information seem easy, knowing the day of Oqoof-e-Arafaat is simple. But when these technologies were not available, then depending upon Oqoof-e-Arafaat to observe Eid Al-Adha would be impossible. In those days the information of Ooqoof-e-Arafaat would reach distant locations relative to Mecca in months, only after people come back from the journey of Hajj.

Keeping in mind the above fact, how is it possible for Islamic Shariah to command its followers to go through the hardship which is beyond their reach? Allah says in the Qura’an:

“Allah places not burden on any soul but to the extent of his strength...”
2:286 (Sura Al-Baqarah, Verse 286)

Still, who knows that in this technological age, how many parts of the world have no communication; and yet, Islam is practiced there and those who reside there observe their Eid day based solely on local Moon sighting.

III. To link Eid Al-Adha with Hajj does not have any basis, as Hajj is an act of worship which is limited to a specific location. On the contrary, Eid Al-Adha and sacrificing animals are observed all over the world. How can a global event depend on a local event?

IV. Not having any Islamic historical evidence to link Hajj with Eid Al-Adha, and inventing something which has no consistency and yet calling it an Islamic act, how can one suspend the Islamic Shariah’s rules and formulate something new that never happened in Islamic history. To follow something unlawful can result in weakening the religion. (May Allah protect us from such things. Aameen!)

V. Under the situation of the conflicting doctrine, it will follow that Eid Al-Adha should be observed on a date other than the 10th of Zel-Hijjah with the exception of Saudi Arabia, even though its dependency is upon the 10th of Zel-Hijjah. As according to Hadith, Eid Al-Adha is to be observed on the 10th of Zel-Hijjah only.

“Hadhrat Baraa bin Aazib (May Allah Be Pleased With Him) reported that the Messenger of Allah (Peace Be Upon Him) gave us a sermon on the day of Nahr (10th of Zel-Hijjah).”
(Bukhari, Book 1, Page 132)

Suppose that the Moon is not sighted in Saudi Arabia; but in the countries west of Saudi Arabia, it is observed. So when in Saudi Arabia it will be the 9th of Zel-Hijjah, in the countries west of Saudi Arabia, it will be the 10th of Zel-Hijjah. If you follow the conflicting doctrine, in Saudi Arabia Eid Al-Adha will be on Hajj day, but for people in western countries Eid-Al-Adha will be on the 11th of Zel-Hijjah. And that is against the rules of Shariah. Now suppose in Saudi Arabia the moon is sighted, but for any reason it is not sighted in any countries west of Saudi Arabia. If it is 9th of Zel-Hijjah in Saudi Arabia, then in western countries it will be 8th of Zel-Hijjah. Under this condition, if Eid Al-Adha and sacrifice are dependant upon Hajj, then the countries west of Saudi Arabia will have to observe Eid Al-Adha on the 9th of Zel-Hijjah which is, again, a deviation from laws of Shariah. In Saheeh Bukhari, this Hadith is mentioned:

“Hadhrat Baraa (May Allah Be Pleased With Him) reported: The Messenger of Allah (Peace Be Upon Him) gave us a sermon on the day of Nahr (10th of Zel-Hijjah): ‘The first thing we will do on this day of ours is offer the Eid prayer and upon return we will sacrifice the animals. Whoever did so, he acted according to our Sunnah, and whoever sacrificed before the prayer, what he offered was just meat he presented to his family, and that will not be considered as sacrifice.’ Abu Burdah bin Niyaar (May Allah Be Pleased With Him) got up, and said, ‘O Messanger of Allah, I sacrificed before Eid Al-Adha prayers. Now I only have a baby ram that looks like it is a little well over one year old.’ The Prophet (Peace Be Upon Him) said, ‘Sacrifice it but it will not be sufficient for any-one else after you.’” (Bukhari, Book 1, Page 132)

From the study of this Hadith, it is very clear that sacrifice before Eid Al-Adha prayer is rejected by the Holy Prophet and he ordered Abu Burdah (May Allah Be Pleased With Him) to sacrifice another animal. Now, consider those who make Oqoof-e-Arafaat a condition for Eid Al-Adha and sacrifice. They may perform their sacrifice one day prior to the actual day. How do you think their sacrifice will be accepted in accordance with the rules? There is no danger of delaying the sacrifice and the Eid prayers (with a legitimate excuse) until the 12th of Zel-Hijjah. Even without an excuse, delaying Eid prayers is permissible as an undesirable (Makrooh) act. Fiqh-e-Hanafi’s renowned book: “Fatawa Qazi Khan” mentions the following:

“If the Eid Al-Adha prayer, with a legitimate excuse, or not, is not performed on the first day (10th of Zel-Hijjah), then it should be performed on the second day (11th of Zel-Hijjah). And if it is not performed on those two days, then it should be performed on the third day (12th of Zel-Hijjah). After that, it can not be validly performed.”
(Fatawa Qazi Khan, Volume 1, Page 89)

In the light of these explanations, all aspects are quite clear that if Eid Al-Adha prayers and sacrifices are performed before the 10th of Zel-Hijjah, they will not be accepted in the eyes of Shariah. But if they are performed after the 10th of Zel-Hijjah, Eid Al-Adha and sacrifices, with a legitimate excuse, will be treated as performed without any defect. Without any excuse, they will be acceptable, but undesirable (Makrooh).

WHAT IS THE MEANING OF “UNITY OF THE UMMAH” ?
Some people, for the sake of unity of the Ummah, suggest that Eid Al-Adha should be observed at the same time throughout the world. However, this act is impossible because of the different time zones of the world. The entire globe cannot follow the same time zone. For example, when it is 12:00 noon in Saudi Arabia, it is 8:00 PM in Sydney, Australia and 3:00 AM in Chicago, Illinois. So making Saudi Arabia a base, we can not have the prayer of Zuhr at the same time in Sydney and Chicago.

Likewise, the Moon sighting in various parts of the world is different. Conclusively, the start and end of the months are also different because they are based on the actual Moon sighting, as Islamic months start at the appearance of the New Moon (and end as the New Moon of the next month is sighted). The Islamic concept of the unity of the Ummah is not whether the start of Ramadan, Eid Al-Fitr, or Eid Al-Adha is observed at the same time. This is even against the principles of nature.

The unity of the Ummah means that mutual relationships and cooperation must be firm. The conflict among the Ummah must be resolved. Our strength should be protected from creating divergences. There should be adherence to Allah’s Halal (Permissible) and Allah’s Haram (Prohibited) as commanded by him. Any act that is Mustahab (doing such a deed will be rewarded but not doing it will not result in punishment) should be accepted as permissible and worthy of being rewarded. The same theme of unity is described in the Holy Qura’an:

“And obey Allah and His Messenger, and dispute not with one another, otherwise you will show timidity, and your tied strength will depart from you, and be patient.” 8:46 (Sura Al-Anfal, Verse 46)

Unity never means to disregard and disrespect Shariah and in the name of unity, observe Ramadan, Eid Al-Fitr, and Eid Al-Adha whenever we please. Observing Eid without any evidence or starting Ramadan without evidence of Shariah so that the unity would be maintained is completely against the rulings of the Qura’an and Hadith.

We humbly request our Muslim brothers to not waste their ‘Ibaadat (Rituals). Please do not ignore the obviously clear commands and injunctions of Allah and his Apostle and become guilty in the eyes of Allah and his Apostle. When you see the Moon, start the month; and if you can not see the Moon (for any reason), wait for an acceptable witness according Shariah. If the witness is up to the standards of the rules of Shariah, then the new month starts. Otherwise, as the Noble Prophet (Peace Be Upon Him) instructed, complete the thirty (30) days. Saudi Arabia’s prominent scholar Abdul Azeez bin Baaz himself, in his Fatawa (Verdict), ordered:

“The most trusted and authentic source of Moon sighting for a town is a local one.” [Further, he says,] “Some people think that the whole world should follow the Moon sighting of Mecca, Saudi Arabia and make it the base of their Ramadan and Eid judgment. However, in the pure form of Shariah, there is neither any proof of it, nor is there any origin to this.” (Al-Baath Al-Islami, Zel-Hijjah 1399 Hijri)

We surrender ourselves in the supplication to Allah: May He give the Muslims the ability to obey and follow the pure form of Shariah to the fullest. Aameen; Bejahe Habeebihee Sayyedil Mursaleen (Peace Be Upon Him).

Mufti Muhammed Qamarul Hasan Qadiri
Khatib and Imam of Al-Noor Masjid, Houston
Chairman of Rooyat-e-Hilal Committee of North America

11th Zel-Qadah, 1426 Hijri
14th December, 2005 A.D.

Al-Noor Society of Greater Houston
6443 Prestwood
Houston, TX 77081
Tel: (713) 779-1304

Activities of Masjid Al-Noor, Houston:
1. Five times prayer with Jama’at
2. Full time Hifz-ul-Quran classes
3. Regular Quran Nazirah classes, to teach how to read the Holy Quran
4. Sunday special classes for children of various ages
5. Arabic language class every Tuesday
6. Dars-e-Quran and Hadith every Friday
7. Ashura-e-Muharram-ul-Haraam
8. Urs-e-Imam Ahmad Raza
9. Eid-e-Milad-un-Nabi 
10. Gyarhween Sharif
11. Urs-e Khwaja Gharib Nawaz
12. Shab-e-Meraj
13. Shab-e-Baraa’t
14. Ramadhan-ul-Mubarak celebrations
15. Observance of Khulafa-e-Rashideen Days
16. Aimmah-e-Arbaa’h Day
17. Marriage Ceremony
18. Funeral Service
19. Family Counseling
20. Bazm-e-Hassan Naat Program

source: islamicacademy.org

Human Rights in Islam

Human Rights in Islam

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Author: Dr. Zubair Fattani

Since Allah is the Absolute and the Sole Master of men and the universe, He is the Sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.

Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Holy Quran from the English translation of the "Kanzul Iman" very clearly states:
"O believers, stand up firmly by the Commandments of Allah, bearing witness
with justice and let not the enmity of any people incite you that you should
not do justice. Do justice that is nearer to piety and fear Allah,
undoubtedly, Allah is aware of your doings." (5:8)

Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Holy Quran from the English translation of the "Kanzul Iman" equates it to the killing of entire mankind.
"...whosoever killed a soul not to retaliate for a soul, nor for creating
disorder in the land, then it is as if he had killed all mankind. And whoso
gave life to one soul, then it is as if he had given life to all
mankind..."(5:32)

It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.

When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are
conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran from the English translation of the "Kanzul Iman" for such government is clear and unequivocal:
"Undoubtedly, We have sent down Taurah, wherein is the guidance and light.
According to it the Jews were ordered by Our obedient prophets and men of
learning and jurists for it was desired from them to preserve the Book of
Allah and they were witnesses to it, then fear not people, but fear Me and
do not accept mean price for Our Signs. And whoso judges not according to
what Allah has sent down, they are the persons who are infidels."(5:44)

Human Rights In An Islamic State
The Security Of Life And Property:
In the address which the Holy Prophet (Peace be upon HIM) delivered on the occasion of the Farewell Hajj, he said:
"Your lives and properties are forbidden to one another till you meet your
Lord on the Day of Resurrection." The Prophet (Peace be upon HIM) has also
said about the dhimmis (the non-Muslim citizens of the Muslim state): "One
who kills a man under covenant (i.e., dhimmi) will not even smell the
fragrance of Paradise."

The Protection Of Honor:
The Holy Quran from the English translation of the "Kanzul Iman" lays down:
"O believers! let not the men scoff at the men, perchance they may be better
than those who scoff, and nor the women at other women, perchance that
they may be better than those women who scoff, and do not taunt one
another and nor call one another by nicknames. What a bad name is, to be
called a disobedient after being a Muslim, and those who repent not, they
are the unjust. O believers! avoid most suspicions, verily some suspicion is a
sin and do not look out for faults and do not backbite one another. Would
any of you like to eat the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Oft Returning, Merciful." (49:11-12) Sanctity And Security Of Private Life:
The Holy Quran from the English translation of the "Kanzul Iman" has laid down the injunction:
"O believers! enter not houses other than you own, until you take
permission and salute the residents thereof. This is better for you, haply
you may be heedful." (24:27) The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam. The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Holy Quran from the English translation of the "Kanzul Iman" says:
"Allah likes not the utterance of evil words except one who is being
oppressed. And Allah is Hearing, Knowing." (4:148)

In Islam, as has been argued earlier, all power and authority belong to Allah, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr (R.A.) who said in his very first address:
"Cooperate with me when I am right but correct me when I commit error;
obey me so long as I follow the commandments of Allah and His Prophet
(S.A.W.); but turn away from me when I deviate."

Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to inquire from the Holy Prophet (Peace be upon HIM) whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter. Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules. Freedom Of Conscience And Conviction:
Islam has laid down the injunction in the Holy Quran from the English translation of the "Kanzul Iman":
"There is no compulsion in religion; no doubt the virtuous path has become
clearly distinct from the erring; then whoso does not accept devil and
believes in Allah, he grasped a very firm knot which is never to open and
Allah Hears and Knows." (2:256)

On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.

Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right. Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran from the English translation of the "Kanzul Iman" has laid down this principle clearly:
"And no soul bearer of burden will bear the burden of another. And if any
one heavily loaded calls any other to share its load, not anyone will bear
anything from its burden, even though he may be a near relation..." (35:18) The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them. In the Holy Quran from the English translation of the "Kanzul Iman", it states:
"And in their wealth there was the right of the beggars and the
unfortunate." (51:19) Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law. Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Holy Prophet (Peace be upon HIM), And it was recommended that she might be spared the punishment of theft. The Holy Prophet (Peace be upon HIM) replied:
"The nations that lived before you were destroyed by Allah because they
punished the common man for their offenses and let their dignitaries go
unpunished for their crimes; I swear by Him Who holds my life in His hand
that even if Fatima, the daughter of Muhammad, had committed this crime,
I would have amputated her hand." The Right To Participate In The Affairs Of State:
It states in the Holy Quran from the English translation of the "Kanzul Iman":
"And those who obeyed the command of their Lord and established prayer and
their affairs are decided by mutual consultation and they spend something
out of Our provision in Our way." (42:38)

The "Shura" or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the brotherhood of man. The Holy Quran quotes come from the English translation of the "Kanzul Iman". This is, by far, the best English translation of the Holy Quran. The faults of the article above are entirely my own. All correct information gathered and written in the article above are entirely attributed to Allah. For He, in His Mercy and Kindness, shows this slave of His, the Right Path. A thousands blessings and Salams go to my hero, Prophet Muhammad (Peace be upon HIM) As-Salatu Wa-Assalamu Alaikah Ya Rasulullah.

Dr. Zubair Fattani
dr_fattani@hotmail.com

Prohibiton of making pictures in Islam

PROHIBITION OF DEPICTING ANIMATE LIFE

One should realize that the prohibition of picture making is EXTREMELY SEVERE, that it is counted among the enormities, and the threats against doing it are very emphatic. Imam Bukhari and Imam Muslim relate that a man came to Ibn Abbas (Allah be well pleased with him and his father) and said, “My livelihood comes solely from my hands, and I make these pictures. Can you give me a legal opinion about them” Ibn Abbas told him, “Come closer,’ and the man did. “Closer,” he said, and the man did, until he put his hand on the man’s head and said: “Shall I tell you what I heard from the Messenger of Allah, Prophet Muhammed (Allah bless him and give him peace) I heard the Messenger of Allah say, “Every maker of pictures will go to the fire, where a being will be set upon him to torment him in hell for each picture he made. So if you must, draw tress and things without animate life in them.”

And Imam Tirmidhi relates that the Prophet (Allah bless him and give him peace) said, “On the Day of Judgment, part of the hell fire will come forth with two eyes with which to see, two ears with which to hear, and a tongue with which to speak, saying, ‘I have been ordered to deal with three: he who holds there is another god besides Allah, with every arrogant tyrant, and with makers of pictures.”

And Bukhari, Tirmidhi, and Imam Nasa’i relate the prophetic hadith form Ibn Abbas, “Whoever makes a picture, Allah shall torture him with it on the Day of Judgment until he can breathe life into it, and he will never be able to.”

The reason for the unlawfulness of pictorial representation is that it imitates the creative act of Allah Most High, as is indicated by the hadith related by Imam Bukhari and Imam Muslim that A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) returned from a trip, and I had draped a cloth with picture on it over a small closet. When he saw it, he ripped it down, his face colored, and he said, “A’isha, the people most severely tortured by Allah on the Day of Judgment will be those who try to imitate what Allah has created,”

The foregoing hadiths show that producing representation is unlawful under any circumstances, and just as making a picture is unlawful, so too is procuring one, because the threat that pertains to the users, for pictures are only made to be used.

The determining factor in the prohibition of procuring images is the purposes for which they are procured. For example, someone who buys cookies with the shape of animals is not doing wrong if his purpose is to eat, though the maker of them is doing wrong. And similarly with books containing pictures, if the buyer intends obtaining the text, then the presence of pictures is the fault of the printer, not the buyer. The same holds for photographs required for official documents: the authorities are responsible for the sin, not the individual forced to comply.